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Buddhism’s Mahāyāna: Bodhisattvas
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This book explores the convergence of psychoanalysis and Asian thought. It explores key theoretical issues. What role does paradox play in psychological transformations? How can the oriental emphasis on attaining "no-self" be reconciled with the western emphasis on achieving an integrated self? The book also inquires into pragmatic questions concerning the nature of psychological change and the practice of psychotherapy. The Taoist I Ching is explored as a framework for understanding the therapeutic process. Principles from martial arts philosophy and strategy are applied to clinical work. Combining theoretical analyses, case studies, empirical data, literary references, and anecdotes, this book is intended for researchers as well as clinicians, and beginning students as well as scholars.
Originating in India, Mahayana Buddhism spread across Asia, becoming the prevalent form of Buddhism in Tibet and East Asia. Over the last twenty-five years Western interest in Mahayana has increased considerably, reflected both in the quantity of scholarly material produced and in the attraction of Westerners towards Tibetan Buddhism and Zen. Paul Williams' Mahayana Buddhism is widely regarded as the standard introduction to the field, used internationally for teaching and research and has been translated into several European and Asian languages. This new edition has been fully revised throughout in the light of the wealth of new studies and focuses on the religion's diversity and richness. It includes much more material on China and Japan, with appropriate reference to Nepal, and for students who wish to carry their study further there is a much-expanded bibliography and extensive footnotes and cross-referencing. Everyone studying this important tradition will find Williams' book the ideal companion to their studies.
Originating in India, M 3 h 0 ayana Buddhism spread to Central Asia, Tibet, Mongolia, China, Japan and other countries of East Asia. In Tibet and East Asia, M 3 h 0 yana eventually became the prevalent form of Buddhism. Western interest in M 3 h 0 yana has increased considerably over the last twenty-five years, reflected both in the quantity of scholarly material produced and also in the attraction of Westerners towards Tibetan Buddhism and r augThis book aims to provide in one volume an up-to-date and accurate account of the principles of M 3 h 0 yana Buddhism as they are found in both the Indo-Tibetan and East Asian forms of M 3 h 0 yana. It seeks to introduce and reflect some of the recent scholarly work in the field, and in particular the book is concerned to convey the diversity and richness of M 3 h 0 yana Buddhism, a diversity which prevents any attempt at simple definition.
The present volume is devoted to an examination of the basic principles of Buddhist psychology. Contrary to most interpretations, it will be argued that there is no need to assume any form of transcendence or absolutism in reading the Buddhist texts. A non-absolutist or non-transcendentalist interpretation of the later forms of Buddhism would not only align some of the leading philosophers of that period with the Buddha himself, but also prevent the fate that befell Buddhism in India being repeated in the modern Western world, where it has come to be studied with some enthusiasm. In the process of examining the principles of Buddhist psychology every effort would be made to show how the Buddha's psychological analysis is subservient to his philosophical discourse. When he decided to speak about freedom and explain it to the world he was donning the cloak of a philosopher.
This particular philosophical outlook in Buddhism renders any comparison of the Buddha with many of the leading philosophers of the Western world a difficult task, except in a rather piecemeal way. Yet the situation is not hopeless. Since the Buddha appears to have combined the vocations of a psychologist and a philosopher, what is needed is to look for someone in the Western world who also combined in himself these two vocations. The obvious choice is William James. Furthermore, such a comparison is justified by the fact that William James, after he compiled the "magnum opus" on religion, perceived a close relationship between his ideas and those of Buddhism. The comparison between Buddhist and Jamesean psychology is undertaken with a view to showing the possible similarities in their outlook, not their identity. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
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